File spoon-archives/lyotard.archive/lyotard_2004/lyotard.0402, message 13


Date: Fri, 06 Feb 2004 21:22:27 +0000
From: "steve.devos-AT-krokodile.co.uk" <steve.devos-AT-krokodile.co.uk>
Subject: - The Cyborg Mother: A Breached Boundary


All

Attached you will find an article entitled 'the cyborg mother'- which in 
terms of a being description of a comparatively new variant of the human 
condition I found interesting and moving. However as a article that 
accepts without adequate thought that the 'cyborg' exists - rather than 
merely another tool and scientific theory which hopefully enabled a 
woman, a person to eventually take her 'loved' child home - it doesn't 
interrogate the cyborg premise adequately as it accepts it as a given.

Perhaps what is needed is precisely the close intertextual reading which 
is possible comparing Jaimie smith-windsor's text with that written by 
another more anonymous woman who has been through a similar expeirence 
without being determined to interpret it through a very localized and 
heavily contested cultural discourse.

Notwithstanding this requirement and ignoring the last paragraph I 
enjoyed this...

regards
sdv

_____________________________________________________________________
 CTHEORY          THEORY, TECHNOLOGY AND CULTURE      VOL 27, NOS 1-2
        *** Visit CTHEORY Online: http://www.ctheory.net ***

 Article 137       04/02/04     Editors: Arthur and Marilouise Kroker
 _____________________________________________________________________



 The Cyborg Mother: A Breached Boundary
 =========================================================

 ~Jaimie Smith-Windsor~



 Why not tell a story in a new way? Why not think in unfinished ways?
 Without fixity? Without finality? Ask questions without answers.
 Without presuppositions and causes and effects and linear time. Why
 not. Why not "whisk yourself away from your comfortable
 position?"[1] When we live in a world of fractured identities and
 broken boundaries, why not rebel against yourself, or the
 technologies of "yourself" and discover new ways of being? Reconcile
 that everything is being shattered. Identity is being shattered and
 technology is picking up the pieces, and there stands before us an
 infinitude of recombinant possibility. Rewriting history becomes
 possible:

      The time of history passes through the stories of individuals:
      their birth, their experience...[2]


 The birth of my daughter:
 -------------------------

                       Aleah Quinn Smith-Windsor

                       born: January 31st, 2003


 A few days after Quinn was born, this quote appeared, written beside
 her incubator:

      Every blade of grass has an angel that bends over it and
      whispers, grow, grow. Anon.

 It was a near-fatal birth. Quinn was born at twenty-four and a half
 weeks gestation, three and a half months before her due date. Her
 birth weight was 700 grams, about one pound and a half.

      February 1, 2003 -- It is difficult to imagine such a tiny,
      perfect human being. Her feet are no larger than two
      fingernails. Her legs are about the same size as adult fingers,
      femurs measuring 4.5 centimeters. Her eyebrows curve like
      fallen eyelashes above her eyes, waiting to be wished upon.


 Morphology after the birth of my daughter:
 ------------------------------------------

 Immediately after Quinn's lungs were cleared she was incubated,
 stabilized and flown, with the Neonate Team, by way of helicopter
 ambulance, to the Special Care Nursery at the British Columbia
 Children's Hospital in Vancouver. We got to see her for a minute,
 tangled beneath the cords of her life support machines.

      February 2, 2003 -- A pump pushes breast milk down her throat,
      through a tube that goes into her belly. Sixty-five breaths per
      minute are administered by a Drager 2000 Ventilator. She
      receives extra nutrition through an artificial umbilical line,
      blood-products and medications through an Intra Venous.
      Electrodes cover her body, measure her breaths and heart beats,
      her temperature, oxygen saturation and blood pressure.


 Motherhood -- a Breached Boundary:
 ----------------------------------

 My daughter's birth was a post-human, cyborg moment. She became
 cyborg, "the illegitimate child of the twentieth-century
 technological dynamo -- part human, part machine, never completely
 either."[3] Using this moment to grapple with the concept and
 implications of cyborg culture reveals some important questions about
 the amalgamation between the technological and the biological, and
 "not just in the banal meat-meets-metal sense."[4] Breaching the
 bio-techno boundary forces an engagement with "new and complex
 understandings of 'life', consciousness, and the distinction (or lack
 of distinction) between the biological and the technological."[5]
 Becoming cyborg is about the simultaneous externalization of the
 nervous system and internalization of the machine. Thus symbiosis of
 human and machine makes possible the genesis of the cyborg
 consciousness. Ultimately, the breached boundary of the human body
 is a diasporatic phenomenon: the dispersion of an originally
 homogeneous entity (the body), "the diasporas of the human condition
 into several mutually incomprehensible languages."[6]

 Becoming cyborg is a consciousness that is embedded within the notion
 of diasporas. To confront the interface between human and machine is
 to confront cyborg consciousness. The interface is the matriarch of
 cyborg culture, assuming, "a unified role: a means of communication
 and reproduction; carrier and weaver; machine assemblage in the
 service of the species; a general purpose system of simulation."[7]
 Technology displaces motherhood, with "her inexhaustible aptitude for
 mimicry" which makes her "the living foundation for the whole staging
 of the world". Being cyborg means that infancy without motherhood is
 possible. Before the displacement of motherhood by technology can
 be imagined, however, it is first necessary to explore the
 relationship between mother and child. Within the dual
 relationship transference between mother and child, according to
 Julia Kristeva, it is possible "to posit as "object" of analysis, not
 "childhood language", but rather an infantile language."[8] Before
 literate language begins to encode the identity of the infant, and
 prior to the moment where the mirror introduces the paradoxical
 representation of reality, the infant and the mother exist within a
 symbiotic relationship defined by two basic principles: the need to
 nurture and the nurture of need. The mother-child symbiosis provides
 the necessary relationship for infantile language to be communicated.
 The infant is incapable of distinguishing between "sameness" and
 "otherness", between "subject" and "object", between itself and the
 mother.[9] The infantile language means that infants are not
 capable of imagining themselves autonomous of the Mother. But what
 if this symbiotic relationship between mother and child were
 interrupted? What happens when technology begins to work itself into
 the infantile discourse, severing the symbiosis between mother and
 child? What happens when the infant, instead becomes incapable of
 distinguishing between itself and the machine? These are the
 questions posed by the biological mother of a cyborg. This is the
 genesis of a cyborg. It begins in pre-literacy, when the child
 engages in an infantile language with the machine, and not, the
 mother.

 According to Julia Kristeva, "love replaces narcissism in a third
 person that is external to the act of discursive communication."[10]
 Love between humans, thus, becomes invested in a third party. What
 happens then, in cyborg culture, when that "third party" is not a
 person at all, but a machine -- a ventilator, an incubator, a
 monitor. Technology separates the dialectic relationship between
 mother and child, mediating the relations between them. In the
 production of artificial means to life, is the machine capable of
 simulating love? Is the cyborg capable of love? Or is it merely
 consuming?

      March 30, 2003 -- Quinn has been fighting with her ventilator.
      She's tries to tug it out of her throat, but it's glued to her
      skin. To stop her from wrestling, the doctor drugged her with
      addictive sedatives and paralyzed her so she can't move, so the
      ventilator can fully take over her body. How can such violence
      give life? So, I read her a story by Dr. Seuss about really
      small people called Whos... At the sound of my voice, she
      opened her eyes for a minute. That's not supposed to happen. I
      was asked to leave. I was disrupting the machine.

 Living within a mediated body means that rituals of being are also
 written by technology. Technology is mimesis, the capability of
 imitating the human condition with such exactitude that it has become
 synonymous with the skin, the flesh, the vital organs of human
 bodies. Artificial life becomes the performance of real life.
 Distinguishing between skin from machine, thus becomes difficult.

      February 8, 2003 -- There is a scab on her chest where the
      nurse pulled the electrode off her skin, and with it, came most
      of the right nipple.

 What are the implications of this violent symbiosis? Becoming cyborg
 implicates the human condition with the eternal mediation of the
 human experience, the eternal return of the machine. The human
 condition becomes the media itself. The cyborg consciousness
 becomes, like the clear glass of the incubator, an invisible
 interface through which everything is mediated -- the environment,
 the experience of living, the means to communicate, the way of
 "knowing." The relationship between mother and child itself is
 mediated by technology. Technology interrupts the relation,
 intercepts the exchange of nurturing and needing of the infantile
 language. The Mother becomes redundant: technology becomes the
 external womb.

 Within the discourse of cyber-feminism, the externalized,
 technological womb begins to make sense: "in Latin, it is matrix, or
 matter, both the mother and the material."[11] Technology has become
 both the mother and the matter of the consciousness, the medium
 through which the need to nurture and the nurture of need are
 fulfilled. The cyborg is thus born through this virtual non-space,
 this womb of machinic consciousness. Within the technological womb,
 human bodies and human consciousness becomes "cy-dough-plasma" --
 malleable matter, without fixed form.[12]

      February 27, 2003 -- ...I'm a little confused about her ears.
      They're pliable. Lacking cartilage at this stage of development
      often finds them in crumples of folded-over flesh. They require
      frequent re-positioning and remolding so they don't get all
      folded up like fortune cookies. I try not to play with them too
      much...but, it's not like you can rationalize with her yet...
      "don't crumple up your ears dear...".

 Externalizing the womb subjects the unformed body to manipulation.
 The consciousness, like the fetal body, becomes the art of the
 machine. Bodies and consciousness are remixed. What we perceive to
 be the body often becomes distorted in the engineering of cyborg.

      February 3, 2003 -- It was as if her delicate features had been
      rearranged to make room for equipment. Somehow, her perfect
      nose was in the way of the Ventilator, so they moved it off to
      the side. The machines rearrange the perfection of her body.

 Just as in Julia Kristeva's infantile language, there is no easy way
 to distinguish between the child and the simulated techno-Mother.
 The machine and the baby become symbiotic. "Sameness" governs the
 relationship between the baby and the machine. Their sameness means
 that they're mutually dependent on each other in order for life to
 continue.

 Technology is capable of simulating vital signs, of supporting life,
 of becoming Mother. The child of the techno-Mother is essentially, a
 virtual body. A simulation of vital signs that becomes internalized.
 The ventilator simulates Quinn's breathing, supporting her life
 through mimicry. Through the perfect simulation of breathing, the
 ritual of life goes forward. In cyborg culture, the lines between
 simulation and reality are blurred into irrelevancy. The cyborg is
 the interface between simulation and reality, where the simulacra
 becomes capable of living. Her body, "redesigned by means of
 life-support machines and prosthetic organs."[13]

 Thus, infancy has become disembodied from the biological Mother and
 goes forward unmanned, like the Predator Drone – moving forward into
 a machinic realm of infinite possibility.[14] What happens when the
 conditions of infinite possibility are governed by an inherent
 nihilism? The externalization of the nervous system makes possible
 the continuation of life, yet it is a life that is fundamentally
 nihilistic, eternally bound to a mediated consciousness. The
 ventilator simulates Quinn's breathing, supporting her life through
 mimicry. Through the perfect simulation of breathing, the ritual of
 life goes forward. In cyborg culture, the lines between simulation
 and reality are blurred into irrelevancy. The cyborg becomes the
 interface between simulation and reality, where the simulacra becomes
 capable of living. The body is "redesigned by means of life-support
 machines and prosthetic organs."[15] The body is breached, becomes
 cyborg, a recombinant fusion of technological and biological traffic.
 What is internal and external to the virtually dead body becomes
 confused.

      March 1, 2003 -- I want to love and hate the machine that
      breathes for her. Ventilation is a Catch-22. Ventilation turns
      the fragile tissues and muscles that are used for breathing and
      exchanging oxygen into scars. "As long as her lungs develop
      faster than the ventilator damages them, we win," says Dr. T.
      She is getting chest X-rays almost daily now. In her X-rays,
      her lungs are clouded-over with white. Her little lungs fill
      with fluid that has to be suctioned out almost every two hours
      in order for her to get the proper amount of oxygen into her
      blood. We've had a serious heart to heart, recently. I used the
      "stern mother voice" for the first time to tell her that she is
      not allowed to take her ventilator to kindergarten with her.

 The relationship between machine and body cannot sustain life
 endlessly. One must eventually overtake the other in order for life
 to continue. Through the body, the machine performs the dichotomy of
 living and killing, life and death. It gives life only to overtake
 it. The technology that sustains life is ultimately nihilistic. What
 happens faster is vital -- the ability to outgrow the machine, or the
 damage inflicted by the machine itself. This is a profound statement
 about the morphology of humans and machines. To become cyborg is to
 commit a slow-suicide. Ultimately, it is the nihilation of the human
 body, of autonomous human consciousness. This is the paradox of
 modernity, manifest in rituals of living.

 Just as technology is capable of simulating rituals of living,
 becoming cyborg affects the rituals of dying. Technology has
 intervened and institutionalized the right/rite of death. Even after
 the body expires, the machines keep going. It is not until they are
 turned off that the body is pronounced "dead." Being cyborg means
 that death is experienced in a new way. Is it possible to be absent
 in death – a redundant body in the machinic performance of
 consciousness?

      February 14 -- I hold my child for the first time. She is
      naked, against my chest. Her ventilator curls around my neck,
      taped to my shoulder, disappears inside her. There are other
      tubes, too, taped to my other limbs by peach colored surgical
      tape. Beside me, another mother's baby dies. Another baby dies.
      The respiratory technician yells : "NO CPR" from across the
      nursery. He crosses the room, switches off the machines –
      ventilator, incubator, monitor, eight intravenous pumps of
      miscellaneous medical poisons. The life inside the machine,
      refuses to go on without them. And I am taped to a rubberized
      rocking chair, taped to my baby, taped to the machine. I cannot
      leave when another baby's mother comes in.

 The nihilism of becoming cyborg is inescapable. We are taped down to
 our own inherent nihilism. In cyborg culture, nihilism becomes
 synonymous with death. When a cyborg dies, the announcement of death
 waits for the machine to be switched off. The simulation of life
 continues even in the absence of physical being. When a cyborg dies,
 it is only because the human body has failed the perfect simulation
 of life by the machine. Death is ambivalent to physical being, the
 body becomes almost irrelevant. The machinic simulation of "being
 human" can continue to exist in the absence of a body, but the body
 cannot continue in the absence of the machine. In death, the human
 body seemingly fails the machine. This is what Jacques Derrida calls,
 the logocentric moment where one technology of knowing is privileged
 over the other and infinite other historicities of being are
 forgotten. What happens if someone fails to turn off the machine? Is
 it possible that the cyborg can forget to die? Can machinic
 consciousness simply be switched off? It is the moment where we
 forget to be merely human, that the machine takes over the mother,
 the technology takes over the consciousness. Thus, becoming cyborg
 becomes a meta-narrative, totalizing and privileging only one point
 of view -- the technological gaze. The internalization of the
 technological gaze it the most important political moment in becoming
 cyborg.

 The internalization of the machine is the moment when the human
 condition becomes invisibly mediated by technology. It is the moment
 where technology and knowing become bound within perception. Thus,
 becoming cyborg is not merely a physical condition. It is a
 condition of being mediated by technology.

      February 26, 2003 -- ... I look to the machines and they tell
      me how my daughter is doing today. How easy it is to look at
      the monitor that tells me, "she has the hiccups, she's
      sleeping, she's not breathing- not yet". The machines talk to
      me and I understand what Quinn cannot yet tell me. The machines
      tell me what she cannot communicate. Quinn is having a
      "terrible, horrible, no good, very bad day"... [16]

 The incorporation of the machinic interface into the language of
 perception witnesses the internalization of what Michel Foucault
 calls, panopticism.[17] Panopticism goes beyond physical
 architecture. Being cyborg reifies the repressive technologies of the
 panoptical illusion. To reify the panopticon, thus, inherently
 denies the possibility that there are ways of being, beyond the
 cyborg experience. I saw the displacement of my own motherhood by
 the machine. I could understand my daughter in and through the
 machinic interface. In this moment, I too, was written into the
 meta-narrative of the cyborg consciousness, my perception of the
 human condition filtered through the technological gaze.

 Exposing the womb, digesting machinic consciousness, monitoring the
 human body, locating motherhood outside of the mother/child
 symbiosis. These are technologies of becoming cyborg that go beyond
 the physical imagery. These are technologies of surveillance that
 are internalized, that operate in and through the cyborg. Ultimately
 means that when the machine is shut off, cyborg life continues to
 occupy the human condition through consciousness, subconsciousness,
 perception.

      April 10 -- After 69 days on a ventilator, the tube was finally
      pulled. My little Quinnapottamus now breathes her own breaths.
      I guess our little talk about "no ventilators in kindergarten"
      made sense to her and she has decided to hold her own. It was
      amazing to watch her take her first breaths after they pulled
      the tube, to hear the resigned sigh of the ventilator when it
      was shut off. The lines on the monitor, flat-lining. The sound
      of her crying, her voice rising through bruised vocal chords
      for the first time, met my ears and was strangely comforting.

 The cyborg does not die because it is unplugged. The cyborg
 continues to exist beyond all locations of space and time, the
 consciousness irreversibly fused with technology. Becoming cyborg
 necessitates the sublimation of the mind. Becoming cyborg,
 internalizing the panopticon allows for cultivation of human life in
 and for state sovereignty. To become cyborg is to be harvested by
 the state and for the state. Like my daughter, paralyzed for
 wrestling with her machines, internalizing the panopticon is
 paralyzing. Internalizing the panopticon makes it impossible for the
 body to perform outside of technology. Ultimately, cyborg culture is
 written within the context of state sovereignty. The body performs
 sovereignty. The making of cyborg bodies is simply that – the
 epistemic branding of the state on the bodies and the minds of the
 subordinate citizenry. The making of cyborg bodies is simply
 panopticism, the ingestion of the statist technology. It is about
 exposure, about making visible each privacy of the human body for the
 purposes of controlling individual life. It is about technology
 becoming invisible, "seeing-without-being-seen."[18] The
 architecture of Foucault's panopticon, like the genesis of one
 cyborg, is both a physical and an epistemic incorporation of a
 centralizing, homogenizing structure of being that becomes the
 subject of scrutiny, both collectively and individually, by an
 observer in the "tower" who remains unseen. The panoptical cyborg is
 both the subject and object of scrutiny, both the "tower" of
 observation and the observed subject. The internalization of the
 panopticon is self-scrutiny. Ultimately, the cyborg becomes the
 technological furniture upon which state sovereignty lounges.

 Panoticism becomes manifest in the minds of the everyday
 cyborg-citizen. Suddenly, a story about a neonate baby is less about
 medicine and miracles and more about what remains hidden and
 unarticulated – the repressive technology of being bound to cyborg
 consciousness. Discovering the panopticon within exposes a thinly
 disguised operation of sovereigntist power. Cyborgs do not write
 themselves, technology does. The fusion of machine and body is the
 manifestation of the panopticon, the eternal reification of a bounded
 human identity.[19] The hospital serves as an architecture for
 enacting these power relations, creating enormous houses of
 confinement. This same technology operates in and through
 institutions of education, religion, politics. The ultimate
 confinement of the human condition is simply this: the
 internalization of the panoptical technology means that humanity can
 never imagine being autonomous. The cyborg becomes a venue for
 confinement. Thus, the panopticon of cyborg culture confines the
 human condition within a symbiosis of machine and body. Symbiosis
 with machine (whether machinic consciousness or machinic matter)
 becomes the precondition to living itself. To locate "being"
 outside of technology becomes an impossibility. Ultimately, it
 reduces the human body to a specific mechanics, a site of
 micro-physics, a docile and useful being. Becoming cyborg is
 ultimately about the sublimation of the human identity and the
 political imaginary.

 This critical examination of cyborg culture is by no means aimed to
 discredit the technologies that taught my daughter the art of living.
 It does, however, highlight the implications of becoming cyborg.
 In a sense, all of humanity has become disembodied from the womb.
 The genesis of a cyborg goes well beyond the physical union of
 machine with body. The day I gave birth to a cyborg, I began to
 understand how every human has become a collaboration of machinic and
 biological matter. The human condition is mediated by technology.
 The meta-narrative of being cyborg ignores ethical questions. The
 machine can't ask: What would the world look like without mothers?
 Or, for that matter, fathers? Technology is, quire literally,
 beginning to rewire the way we do family, the way we know humanity.
 The ultimate violence of technology is its ability to generate its
 own invisibility, to circulate undetected in and through the physical
 body, to become manifest in the human consciousness as epistemic
 reality. Conditions of possibility other than becoming cyborg are
 thus, hidden from the human condition. Once technology has been
 internalized and operates upon us through invisible epistemes, it
 becomes the only way of being human. Engaging in a binary
 relationship with technology is merely one means of engaging with new
 conditions of possibility for the human condition. However,
 human/machine symbiosis simultaneously negates the possibility for
 narrative of "being in the world" and simultaneously forgets all of
 the moments of differentiation and deferral that work to inform the
 human essence.[20] Ways of being "other" than an agent of
 sovereignty become impossible when identity is bound to logocentric
 privileging of dominant discourse.[21]



 Notes:
 ------

 [1] Kristeva, Julia. _Desire in Language_. Columbia University
 Press: New York: 1980.

 [2] Kristeva: 160.

 [3] Kennedy, Barbara. "The 'Virtual Machine' and New Becomings in the
 Pre-Millenial Culture" in Bell, D. and Kennedy, B., eds. _The
 Cybercultures Reader_. Routledge: London and New York, 2000.

 [4] Bell, David. "Cybercultures Reader: A User's Guide" in Bell, D.
 and Kennedy, B., eds. _The Cybercultures Reader_. Routledge: London
 and New York, 2000.

 [5] Bell 7.

 [6] Anon.

 [7] Plant, Sadie. "On the Matrix: Cyberfeminist Simulations" in Bell,
 D. and Kennedy, B., eds. _The Cybercultures Reader_. Routledge:
 London and New York, 2000.

 [8] Kristeva 278.

 [9] Kristeva 284.

 [10] Kristeva 279.

 [11] Plant 333.

 [12] Bell 8.

 [13] Bell 11.

 [14] Crandall, J. "Unmanned: Embedded Reporters, Predator Drones and
 Armed Perception": www.ctheory.net/E124.

 [15] Bell 11.

 [16] Viorst, Judith. "Alexander and the Terrible, Horrible, No Good,
 Very Bad Day". Aladdin Paperbacks, New York: 1972.

 [17] Foucault, Michel. _Discipline and Punish: The Birth of the
 Prison_. Trans. Alan Sheridan. New York: Vintage, 1977.

 [18] Foucault 24.

 [19] Magnusson, W., "The Reification of Political Community" in
 Walker R.B.J. and Mendlovitz. S.H., _Contending Sovereignties_.
 Lynne Rienner Publishers, Boulder: 1990.

 [20] Ashley, Richard K., "Living on Border Lines: Man,
 Poststructuralism, and War". Nichols Pub. Co., London and New York:
 1980.

 [21] Ashley 261.


 --------------------

 Jaimie Smith-Windsor studies political science at the University of
 Victoria in Canada. Her academic studies are moderated by a passion
 for sailing, and an appreciation for the visual and written arts.
 Becoming a first-time mother to a special needs child provides her
 with a unique perspective on the relationship between contemporary
 technology and the maternal instinct that comes with motherhood.

  _____________________________________________________________________

 *
 * CTHEORY is an international journal of theory, technology and
 *    culture. Articles, interviews, and key book reviews in
 *    contemporary discourse are published weekly as well as
 *    theorisations of major "event-scenes" in the mediascape.
 *
 * Editors: Arthur and Marilouise Kroker
 *
 * Editorial Board: Jean Baudrillard (Paris), Paul Virilio (Paris),
 *   Bruce Sterling (Austin), R.U. Sirius (San Francisco), Siegfried
 *   Zielinski (Koeln), Stelarc (Melbourne), Richard Kadrey (San
 *   Francisco), DJ Spooky [Paul D. Miller] (NYC), Timothy Murray
 *   (Ithaca/Cornell), Lynn Hershman Leeson (San Francisco), Stephen
 *   Pfohl (Boston), Andrew Ross (NYC), David Cook (Toronto), Ralph
 *   Melcher (Sante Fe), Shannon Bell (Toronto), Gad Horowitz
 *   (Toronto), Andrew Wernick (Peterborough).
 *
 * In Memory: Kathy Acker
 *
 * Editorial Correspondents: Ken Hollings (UK),
 *   Maurice Charland (Canada) Steve Gibson (Canada/Sweden).
 *
 * Editorial Assistant: Ted Hiebert
 * WWW Design & Technical Advisor: Spencer Saunders (CTHEORY.NET)
 * WWW Engineer Emeritus: Carl Steadman

 _____________________________________________________________________

                To view CTHEORY online please visit:
                      http://www.ctheory.net/

            To view CTHEORY MULTIMEDIA online please visit:
                 http://ctheorymultimedia.cornell.edu/

 _____________________________________________________________________

 * CTHEORY includes:
 *
 * 1. Electronic reviews of key books in contemporary theory.
 *
 * 2. Electronic articles on theory, technology and culture.
 *
 * 3. Event-scenes in politics, culture and the mediascape.
 *
 * 4. Interviews with significant theorists, artists, and writers.
 *
 * 5. Multimedia theme issues and projects.
 *
 *
 * The Editors would like the thank the University of Victoria for
 *   financial and intellectual support of CTheory. In particular, the
 *   Editors would like to thank the Dean of Social Sciences, Dr. John
 *   Schofield, the Dean of Engineering, Dr. D. Michael Miller and Dr.
 *   Jon Muzio, Department of Computer Science.
 *
 * No use of CTHEORY articles without permission. Works from the
 *   CTHEORY archive may only be reprinted with permission of the
 *   Editors. Email ctheory-AT-uvic.ca for more information.
 *
 * Mailing address: CTHEORY, University of Victoria, PO Box 3050,
 *   Victoria, BC, Canada, V8W 3P5.
 *
 * Full text and microform versions are available from UMI, Ann Arbor,
 *   Michigan; and Canadian Periodical Index/Gale Canada, Toronto.
 *
 * Indexed in: International Political Science Abstracts/
 *   Documentation politique international; Sociological Abstract
 *   Inc.; Advance Bibliography of Contents: Political Science and
 *   Government; Canadian Periodical Index; Film and Literature Index.
 *
 _____________________________________________________________________


_______________________________________________
ctheory mailing list
ctheory-AT-lists.uvic.ca
http://lists.uvic.ca/mailman/listinfo/ctheory




   

Driftline Main Page

 

Display software: ArchTracker © Malgosia Askanas, 2000-2005